FEWKEs] KATCINA AND k6kO CEREMONIALS 313 



goddess,' wlio figures under many names. Their father's name on com- 

 parative grounds is supposed to be Tiiwa, the sun, or Ti'iuwup, their 

 elder brother. 



A study of the group of Katcina ceremonials as compared with the 

 Koko brings out in prominence the conclusion that while some of them 

 may be identical, as a rule there is considerable difference in the ritual 

 of the Tusayan people and their nearest neighbor, the Zuni. If varia- 

 tions exist between these neighbors we are justified in the susiiicion, 

 which observation as far as it has thus far gone sui^ports, that there 

 are even wider diflerences between pueblos more distant from each 

 other. The ethnologist fully cognizant with the ritual in one pueblo 

 has a general conception of the character of all, but changes due to 

 suppression of ceremonials, survivals, dying out of societies, and many 

 other causes have modified the pueblos in dift'erent ways. The char- 

 acter of the ancient system is adulterated in all. We can foi-m an idea 

 of this modification in no better way than by a minute study of the 

 existing ritual in every pueblo. Upon such comprehensive study 

 science is at the very threshold. 



The foregoing pages open many considerations of a theoretical nature 

 which I have not attempted to develop. My greatest solicitude has 

 been to sketch the outline of the Katcina ceremonials as performed at 

 the Hopi village of Walpi in Tusayan. 



'Hahaiwiiqti. I have elaewLere shown reasons to suspect that several personages may be the same 

 "Earth goddess." Kukyanwiiqti, the Spider woman, is also an "Earth goddess." Aa everything, 

 even man himself, came from the womb of the earth, symbolized by the spider, it is not surprising 

 that an Indian should call the spider the creator. It i,s a very diiferent thing, liowever, to interpret 

 such information by our philosophic ideas. That the primitive mind should consider the earth as the 

 mother of everything, its creator in one .sense, is natural ; that the Pueblo Indian should symbolize 

 that mother by the Spider woman is probable, for other races have done likewise ; but that he asso- 

 ciates with mother earth the spiritual idea which we have of the Creator is absurd. His cosmogony 

 bears no evidence that he rose, in pre-Columbian times, to the belief in a Great Spirit "who created 

 the universe. 



